are tied by all the engagements of Nature Grace and Relation to Peace who are by Nature Nation and Religion Brethren Sect. 19 O when shall it once be that these sad and dismal ruptures of our peace not civil only for here men dare not be altogether so contentious but sacred and ecclesiastical shall be cemented and closed up that we no longer may administer matter of sighing sadnesse and sorrow to our friends or of insulting to the enemies of our Church and State It is this which pleaseth our common adversary and makes the Jesuite laugh in his sleeve as the Proverb is Hoc Ithacus velit magno mercentur Atridae Virg. What the Pope would be at the greatest cost and charge to effect we our selves do for him When the Jesuites were troubled to invent slanders to make us hated or scorned abroad and to find plots to ruine us at home and yet could not do it we have taken the work out of their hands and do it our selves Sect. 20 It is the popular clamour Venient Romani Popery is creeping in Superstition and Idolatry growing upon us the old way for discontented spirits to give vent to their dissatisfactions at the established government and to affright ignorant but well-meaning people with a vain scare-crow and name of Popery But really by our Schisms and Breaches and bitter animosities we do open the door for even Popery yea any thing to enter and we take the ready course to make good that Prophetick speech of the dying Arch-Bishop See Arch B. L. Speech on Scaff alluding to Joh. 11.48 by our Divisions to pave the way where Venient Romani The Romans shall come and take away our place and Nation Absit omnem From which fears by the vigilance of our Governours by our conscientious obedience and peaceable deportment and conformity to the established Laws and by inviolated unity among our selves we are sufficiently secured Sect. 21 And now methinks we should have some thoughts of peace O that that pathetick exhortation of the Apostle might take place and find a room and full reception in all our hearts (m) 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ and what Name is dearer what motive greater that ye all speak the same things and there be no divisions among you but that ye be perfectly joyned together in the same mind and the same judgement CHAP. II. Two Arguments to perswade to peace and unity from 1. The strict charge of the Gospel and 2. The possibility and no difficulty to perform it Sect. 1 FOr the attaining and maintaining of this so much wished for Peace and Unity Let me beseech all sober Christians seriously to consider On the one hand The undoubted charge of the Gospel which layeth a necessity and indispensible engagement upon us to seek study and to preserve it On the other The easinesse of attainingit would we truly mind it that it is very possible we may live in peace and it is only our own sin if we do not Sect. 2 Argum. 1. The strict charge of the (n) Ephes 6.15 Rom 10.15 Gospel of peace which we professe beyond all dispute obligeth all Christians to it (o) Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men And (p) Heb 12.14 Follow peace with all men With all men in the greatest extent imaginable how much more with Brethren of the same faith of the same Nation of the same Church and that with the greatest earnestnesse if it be possible and as far as it is possible as much as in you lieth let no fault â—ie in you if ye have it not not only embrace it when it is offered but follow it that ye may gain it Sect 3 The Lord Jesus The (q) Isa 9 6. Prince of peace would be incarnate and come to dwell among men in no time but when peace was amongst them when there was a general peace over the whole world as the stories of those times abundantly shew (r) Caesar Aug. ab oriente ad occidâ—nâ—om à s â—prentrione in Meridiem ac per totum oceani circulum cunctis gentibus una pace compositis Jani portas tortio ipse tunc clausit eo tempore eo anno quo firmissimam verissimamque pacem ordinatione Dei Caesar composuit natus est Christus cujus adventui Pax ista famulata est Paul Oros Histor l. 6. p. 22. in those dayes wherein Augustus Caesar had made a perfect peace from East to West from North to South over the whole circuit of the Ocean was our Lord born The Providence of God so ordering it that a general peace over the world should usher the Prince of peace unto the world At his birth the Angels proclaim it (s) Luke 2.14 Peace on earth good will towards men and indeed the great mercy and love of God to men is the highest engagement upon them to peace and good will one to another And this Jesus who was born in such a time of peace when he preacheth to men doth also straitly command it (t) Mark 9.50 Have salt in your selves be sure to retain the sincerity of grace the purity of faith to keep your selves and others sound in that faith but salt hath some biting acrimony see therefore that this be tempered with prudence and charity that ye lose not peace Have peace among your selves Sect. 4 The Apostle constantly exhorts unto it (v) 2 Cor. 13.11 Be of one mind live in peace Again (x) 2 Tim. 2.22 Flee youthful lusts follow righteousness faith charity peace with them that call on the Lord out of a pure heart To this he wooeth the Ephesians by his bonds and presseth them as to a duty which if they practice not they neither answer their profession nor walk worthy of that Gospel to which and wherewith they are called (y) Ephes 4. Vers 1 2 3 4 5 6. I therefore the Prisoner of the Lord beseech you that ye walk worthy of the calling wherewith ye are called How even thus With all lowliness and meekness with long-suffering forbearing one another in love then not reproaching or reviling endeavouring to keep the unity of the Spirit in the bond of peace And he goes on pressing it by the most cogent Arguments There is one body and one spirit i. e. ye are knit together by one spirit into one body and shall the members of the same body contend one with another see also how he urgeth the same duty from the same ground in another place in his Epistle to the (z) 2 Cor. 12.12 28. Corinthians but he goeth on Ye are called in one hope ye have all the same expectations ye hope for the same end the same mercies the same life eternal why should ye not agree to walk in the same way One Lord one Faith one Baptism one God and Father of all Ye are all
the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
the Anointed of the Lord was taken in their pits (p) Chap. 2.6 for the Lord in the indignation of his anger for awhile despised the King and the Priest Sect. 3 But blessed be God who yet did not forget to provide an Arke for his Church who though she was floating and tossed upon the waters and (q) Psal 18.4 The floods of ungodly men made her afraid yet was she safe (r) Psal 93.4 He that is on high and mightier than the noyse of many waters than the mighty waves of the sea preserved her secure even during those confusions He that but speaks the word and makes the storm a calm (s) Mat. 8.26 27. Who doth but rebuke the wind and the sea and they obey him even the Lord (t) Psal 65.7 who stilleth the raging of of the Sea and the noyse of his waves hath shewed us that he can and doth still the madnesse or the tumults of the people too He hath made a (v) Genes 8.4 mountain for the Ark to rest on He hath now stopped the fury of the torrent dryed up the waters restored our peace hath made our (x) Isa 66.12 peace run like a river and our glory like a flowing stream He hath by many wonders of providence and miracles of mercy made (y) Psal 77.19 20. his way through the sea and his paths through the great waters that he may again lead his people like a flock by the hands of Moses and Aaron He hath raised up our Monarchy from the grave and given us a King from the dead a Prince of the Royal stemme and placed him again on the throne of his fathers and (z) Zech. 4.7 9 made the great Mountain a plaine before our Zerubbabel whose hands have happily laid the foundations in the re-building of the Temple of God and we hope to see the same hands to lay the head-stone thereof to the joy of the people of God with holy acclamations shouting and crying Grace Grace unto it He hath in a great measure restored again the beauty and the glory of Israel Our Fathers to their Sees The Priests to the Church The Prophets to their Pulpits which were usurped by the meanest of the people and the Church-Assemblies to their pristine freedome (a) Psal 118.23 This is the Lords doing and it is marvellous in our eyes Sect. 4 Thus Sicut Audivimus Sic Vidimus (b) Psal 48.8 As we have heard so have we seen in the City of our God As we have heard done of old so have we seen in our dayes We have parallelled the old World both in sins and sufferings 1. For our sins our times were as theirs are described by (c) Gen. 6.2 5 6. Moses and as the like in the Poet (d) Hor. Carm. l. 3. od 6 Faecunda culpae saecula nuptias Primùm inquinavere genus domos Hoc fonte derivata clades In patriam populumque fluxit Such were they and such were we (e) Num. 32.14 An increase of sinful men risen up in our fathers stead I need not render the Poet in English for consider but the general practice of men that will give the clear construction their actions declare to the world how fruitful our age hath been in the (f) Eph. 5.11 unfruitful works of darkness no place no condition free Hence 2. God hath made us alike in Sufferings This is the fource and origin of all the eviâ—s upon this people and Nation even our rebellions daring Heaven it self and forcing the Almighty to draw forth the Arrows of his indignation against us Sect. 5 2. And God hath made us parallel to Noah and his household in our Deliverance and Salvation also (g) Psal 126 3â—4 The Lord hath done great things for us and hath turned our captivity as the streams of the South with as great a miracle and yet as much ease as he can give rivers in a dry and parched Wilderness (h) Jude 1.15 springs of water in a South land Let us tell it to our children and their children another generation that (i) Hom. Il. z. Et nati natorum qui nascentur ab ill is Virg. Aen. 3. Sect. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even the Generations to come may sing the praises of the Lord and know the wonders that he hath wrought for us 3. What now remaineth but that we also make the other parallel that as Noah did so we also should build an Altar What Altar even an Altar in our hearts to (k) Jude 6.24 Jehovah-shalom to God who is our peace and who hath made peace for us to (l) Exod. 17.15 Jehova-Nissi the Lord our Banners for it was he alone (m) Psal 124.2 who was on our side when men rose up against us And through his strength alone it was That (n) Ver. 6. we were not given as a prey to their teeth but (o) Ver. 7. the snare is broken and we are escaped Sect. 7 Having now built an Altar we must offer Sacrifice but what shall we or can we offer even such Sacrifices as may be demonstrations of our thankfulness and send up our praises (p) Psal 50.14 Offer to God Thanksgiving and pay thy vowes Such Sacrifices as may again attone us unto God such as may purge our souls and expiate our sins (q) Psal 116.12 13. What shall we render to the Lord We will take the Cup of salvation and call upon the Name of the Lord. These are our Sacrifices Sect. 8 The truth is an Altar material we have not nor may we raise one A Sacrifice properly so termed we must not offer neither can (r) Hebr. 9.13 the blood of Bulls and Goats and the ashes of a dead Heifer at all sanctifie or purifie the sinner No we have another a better Sacrifice which is already offered once for all even Jesus upon the Cross who alone (s) 1 Joh. 2.2 is the propitiation for our sins His blood alone (t) Heb. 9.14 who through the eternal Spirit offered up himself without spot to God can purge our consciences from dead works to serve the living God Yet Metaphorical Sacrifices we have and may and must offer and such are still required of us When the Lord forerells the Rejection of the Jewes and the despising of their (u) Mal. 1.10 11. carnal offerings even then he promiseth the calling of the Gentiles and to make his Name great there and that even among them incense shall be offered and a pure offering What are these even the (x) Psal 5.4 Sacrifices of righteousness (y) 1 Pet. 2.5 spiritual Sacrifices acceptable to God by Jesus Christ Thus a penitent and a broken heart is a Sacrifice an heart humbled under the sense of sin mourning for transgressions and lamenting after the Lord this contributes much to atonement and peace with God (z) Psal 51 17. The Sacrifices of God i.e. the most excellent
Sacrifices are a broken spirit a broken and contrite heart thou wilt not despise Thus are Prayers and Supplications a Sacrifice such did Christ (a) Heb. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offer up with strong cries and tears in the dayes of his flesh Praise and Thanksgiving is another Sacrifice yea a Sacrifice (b) Psal 69 30 31. that doth please the Lord better than an Oxe or Bullock that hath horns and hoofs And so the Apostle accounteth it when he exhorts to it in this phrase (c) Heb. 13.15 alluding to that of Hoâ— 14.2 Let us offer the Sacrifice of praises to God that is the fruit of our lips giving thanks to his Name Again Love is a Sacrifice which is intimated by the Apostles Argument pressing us (d) Eph. 5.2 to love one another by the Sacrifice of Christ whereby he evidenced his love to us Acts of charity and mercy a free communication and bounty to matters of charity and piety are Sacrifices also and placamina too they are an (e) Phil. 4.18 odour of a sweet smell a Sacrifice well-pleasing to God And upon this account urged so earnestly (f) Heb. 13.16 to do good and to communicate forget not for with such Sacrifices God is well-pleased In a word our bodies our own selves must be a Sacrifice (g) Rom. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Sacrifice are we in rendring to God our reasonable service And as through the Apostles Ministration there was h an acceptable offering up or Sacrifice of the Gentiles So still through the blessing of God on our Ministries there is a Sacrifice of the same nature now though possibly short of those perfections offered up to God The Gentiles did the Apostles then and the Ministers of the Gospel do still bring us an offering when through their Ministry they are consecrated an holy people to God according to that Prophecy (i) Isa 66.91 20. They i. e. those that shall be sent abroad to the Nations Tarshish Pul and Lud The Gentiles and the Isles afar off fulfilled in the Apostles and Evangelists sent abroad from the Jewes to the Gentiles shall bring all your Brethren even those Gentiles by faith made the children of Abraham and so Brethren to the Jewes out of all Nations a gift or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oblation to the Lord. Thus are we in a sound sense Priests even in the Evangelical Ministry to offer men viz. by the power of the Word subduing them to the Gospel and bringing them (k) Rom. 1.5 16.26 to the obedience of faith The Sacrifices of the Levitical Priesthood were slain Beasts but the Sacrifices of the Evangelical Ministry is a (l) Heb. 4.12 ripping up of the hearts a mortifying and destroying the brutish lusts and beastly affections of men (m) Eph. 6.17 by the Sword of the Spirit the Word of God Such Sacrifices as these God will accept and these he doth expect from men in return of his mercies viz. That we praise him that we be humble penitent and obedient before him that we mortifie our unruly lusts our pride passions envy ambition c. That we worship God with sincerity and humble devotion that we love one another with a pure heart and unstained charity that we follow peace with all earnest affections These are the Sacrifices with which God is well-pleased These are they which now are most proper to be offered for Sect. 9 Whence come those inundations of misery upon us (n) Jam. 4.1 Those wars and fightings which swept away our peace and happiness as with a flood Came they not hence even from our lusts that war in our members Pride Envy Covetousness and Ambition these were the Engines which the Devil used to fill us with hatred and malice emulations and wrath discontent and murmuring strife and sedition and by these he overthrew the best foundations of our peace and unhinged the whole frame of our Government both in Church and State We cannot forget how ambitious and self-seeking men made no difficulty to sacrifice even Religion it self to their Rebellion and the peace of the most flourishing Church and State to their own lusts And now can we do less than sacrifice those lusts again to peace We will do nothing and are unworthy of those glorious mercies which the Lord hath through so many wonders brought home to us if we yet are unwilling to mortifie our own inordinate affections and unruly passions yea if we cannot be content in a great measure to sacrifice our own private judgments and perswasions to the peace of the Church We have been divided long enough sides and parties have appeared high to the devouring one of another (o) Mat 10.20 21. Brother hath betrayed the brother to death and the father the child children have risen up against their Parents It is now high time that we study how to be at unity Sect. 10 The Greek Historian (p) Thucyd. l. 1â— telleth us of Lacedemonia That before Lycuâ—gus his time it was (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a long while abounding in factions and shaken with seditions Another gives this reason of it viz. because (r) Plut. in vit Lyâ—â—g Eurytion one of their Kings being vainly ambitious of popular applauses (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did too much loosen and relax the Rains of Government and the power of a Monarch Hence the people grew fierce and insolent to despise their Kings and the City was still full of commotions and seditions And the Sacred History informs us of the abounding of sin and commotions in Israel from another ground We find (t) Judg. 17.8 13. Idolatry in the house of Micah and a young man of Judah consecrated a Priest to his Idol (u) Jude 18.2 The children of Dan by force seeking themselves an inheritance because none gave them a legal possession (x) Jude 19.2 A Concubine continuing in whoredoms and not punished A sad War between (y) Jude 20. Israel and Benjamin almost fatal to the house of Benjamin And all these troubles recorded in such a time (z) Jude 17.6.18.1.19 1.21.25 when there was no King in Israel but every one did that which seemed right in his own eyes Sect. 11 But was this also the ground of our miseries Had we no King or did He encourage popular insolencies Nothing less nay we had a King in Israel and one also who was to His Power zealous to maintain the Church in her Splendor the People in Peace and who rather than let loose those golden Rains of Government whereby He might rule and preserve them He was content to be sacrificed a Martyr for both But we were factious and seditious covetous and ambitious and unwilling to be kept in order we were resolved that we would do every one what pleased our own fancies and then raised up fears and jealousies and concluded We would have no King among us that
acknowledge an infallibility of the event which is only necessitas consequentis ex hypothesi all things being necessary when they exist and what is future being present and existing to the all-seeing eye of God there being no priority or posteriority in eternity 4. Though there be not this necessitation yet it is agreed That God worketh by his Grace I confesse about the Resistibility or irresistibility they differ irresistibly saith one not irresistibly say the other yet even these agree thus far that God worketh so effectually on those whom he hath ex beneplacito appointed to salvation in ordering the means occasions and opportunities with such congruity to that end as that (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 5. Sect. 9. de facto it is not finally resisted o that though it be possible for the free will of man to resist the calls of God yet in those that believe and are saved the Grace of God works so sweetly and effectually that the will doth not resist but freely and willingly closeth with it 5. That the whole of what we do amisse must be left unto ourselves our sin and condemnation is from our selves and the glory of all the good we do and of all the blessings we receive both in this life and that to come must be given only to Gods grace and love Sect. 21 Yet again Consider the whole series of the acting and Providence of God in reference to man from his creation to his final conclusion see if there be not a perfect accord in all these things 1. That God did create man after his own image in perfect righteousnesse and holinesse and full liberty of will as a Rational creature either to obey God and continue as he was created or to sin and fall away having a power to either and by this we conclude that God decreed to make him so Sect. 22 2. That man thus created and left to himself did yield to the temptations of Satan and by perfectly voluntary disobedience fall away from God and cast himself and so was all mankind brought into a state of sin and misery under the bondage of Satan without all power or possibility yea or so much as desire to recover himself out of that wretched condition This it is evident God did permit for he could have hindred it if he pleased and therefore from all eternity decreed to permit a purposing to make use thereof for the further manifestation of his power wisdom justice and goodness Sect. 23 3. That God out of his infinite compassion to miserable man which he shewed not to fallen Angels that Satan might not finally triumph in such a Conquest if all Mankind should perish did immediatly after the Fall promise a Saviour and in due time did send and therefore from all eternity decreed to send his dearly beloved and only begotten Son Jesus Christ into the World to undertake our Redemption to satisfie Divine Justice for our sin and to make peace by the blood of his Cross and to deliver us from that state of sin and misery Sect. 24 4. That all Mankind which was lost by the fall of the first Adam is restored to a capacity and possibility of salvation through the mercy of God and merits of Jesus Christ the second Adam The merits of the second Adam being as fully sufficient to save the World as the sin of the first to destroy the World So that it is not any want of mercy in God or of merit in Christ if any particular person perish or that the whole Mass of Mankind is not saved and this being so evidenceth the eternal Decree that it should be so Sect. 25 5. That the way for us actually to partake of this salvation of which through Christ all Mankind is made capable is the performance of the conditions of the New and Evangelical Covenant which expresly are sincere repentance from dead works a lively faith in Christ new and holy obedience and perseverance in the same This being the only way wherein God hath expresly said in the Gospel that he will infallibly save men This is that Doctrine which he sends forth his Ministers to preach (d) Mark 16.15 16. Luk. 13.3 5. Acts 3.19 Rom. 2.7 8 9 10. and many more his Heralds to proclaim remission of sins and everlasting life upon the performance and only upon the performance of these conditions So that whether we say or say not there was an intuition or foresight of these things in this or that man antecedent to the Decree to save him yet here is an evident agreement as to the event That God did decree to give salvation to none but such as should persevere in faith and obedience and to deny it to none but the finally impenitent and disobedient There was no Decree ever to save any that should not or to condemn any that should so repent believe and continue obedient That howsoever with God the number of all the saved and damned be infallibly and unchangeably certain yet it is unquestionably true and may and ought to be assured to this to that to any to every particular man that though now he be sinful rebellious a child of wrath and in a state of damnation yet if he repent return and sincerely believe and receive Christ as he is offered to us in the Gospel viz. as his Lord and Saviour he shall be saved Or though now he do believe and be righteous and so in state of salvation yet if he Apostatize to Infidelity or Disobedience and continue in that Apostacy and Rebellion in his sin he shall dye and perish for ever Sect. 26 6. That God in the Gospel doth make real tenders and offers of this remission of sin and eternal life to all and doth seriously exhort all men to whom this Evangelical Covenant or Gospel is made known to accept the proffer to perform the conditions And this he doth sincerely cordially without all fraud or collusion wooing with the most compassionate love and most endearing expressions perswading by the most pathetical Motives and convincing by most demonstrative Arguments and calling heaven and earth to witness the sincerity of his intentions towards them and his earnest desire to shew them mercy and has no delight in their destruction and that he hath done all on his part that now they need not perish if they are willing to be saved From hence it followeth also and herein all sides agree That Sect. 27 7. There is in the Gospel a sufficiency of grace given to all to whom the Gospel is given for I speak not now of the Heathens or Pagans designing in these papers only peace among our selves to leave them inexcusable and whereby they might have been saved were it not for their own voluntary putting off life from themselves so that none can make an excuse for his disobedience by pleading a want of power to obey there being still with the Word and the outward tender of grace by the Word
far from that vain and heathenish repetition who had nothing to offer but as those Baalites the same thing for an whole day and as far from being like the Romish Beadrol of 15 Pater Nosters and 150 Ave Maries and one Gloria Patri a Doxology at the end of each Hymne or Psalme which can no more be charged as a fault here then that versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of every verse in one Psalme [x] Psal 136. For his mercy endureth for ever Nor is there such a difference between a Psalme of praise and praise in our ordinary prayers that what is lawful in the one should not be lawful in the other that what is confessed an ornament in the one should be a sinful Battologie in the other This Doxology being yet used but once in our prayers but generally at the end of Psalmes where it is an ornament or of an Hymne of praise where it must needs be proper However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity and there must be somthing else to prove it Battologizing And thus far we have the concurring judgement of our Brethren [y] Account of Proceed Reply pag 62. That the same words may be often repeated as David doth Gods enduring merey without Tautological vanity when it is not from emptinesse or neglect of order or affectation In Psalmes and Hymns where the affections are to be elevated we are not against such repetitions 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers which yet never were accounted too long but often accused of too much brevity as shreds or Snips much lesse 3. Can it be thought that these are prescribed as if the bare use or repeating of the words were an acceptable service to God or could pretend to an hope of being heard as the Heathens did when the affections are not cordially intent nor the heart sincerely fixt upon the matter neither with an holy fervency begging the mercies nor with an heavenly cheerfulnesse sounding forth the praises Yea 4. We have much reason to judge that the edification of the people and the quickning of their devotion is mainly intended when their minds and souls which in a continued length are apt to grow cold and flat are awakened by these yet not too frequent repetitions to raise their intentions to those prayers which should be as darts sent up to Heaven with vigor quicknesse and fervency Sect. 13 2. But In the persons a fault there may be when they superstitiously think there is any strange efficacy in the words or magick in the repetitions though they neither understand consider nor are intent upon them when they are guilty of the sin of that people whom God [z] Isai 29.13 Mat. 15.8 Mar. 7.6 complains of that they draw nigh with their mouths and seem to honour God with their lips but remove their heart far from him Such is that of many ignorant people who say over the Lords Prayer the Creed and Ten Commandements all as their Prayers and think they have sufficiently done their devotions when they have done no more but repeated the words Such is that of those who content themselves with a formal attendance with their bodies and joyning with the tongue in these offices and think they have served God well enough when they have thus externally answered the letter of the Law though their minds at the same time were roming about the things of the world or the lusts of the flesh But this still is not the fault of the form but of the persons and it is no more to be imputed to this than the very same irregularities and wandring thoughts are to be imputed to the conceived prayers of the Minister though in themselves never so holy or excellent to which this neglect and non attention is every way as incident yea possibly more than to the use of this Liturgy This is really Battologizing what ever the matter of the Prayer or Petition be whether repeated or not Sect. 14 What then because of this abuse of some carelesse persons is there such a necessity of altering the form or is it therefore unlawful for an Holy Religious Minister or Devout Christian to use it nothing lesse for then we must cast all prayers out of the Church wherein some will still be guilty of offering nothing but a verbal service and yielding but a formal carelesse attendance But let us learn to be serious in our affections and prayers whether conceived by our selves or composed by others and prescribed to us and we are so as Calvin [a] Vbi serio affâ—cta concipitur cratio lingua non anteit pestus deinâ—e non captatur deigratia inani verborum fluxu sed potius fuos affectus pium cor emittit non secus ac sagitta qui in coelum usque penetrent Calv in Mat. 6.7 observed when our tongues go not before or without our hearts nor do we think to catch the Grace of God by the flowing forth of vain and empty words but the holy heart sends forth its affections as so many darts and arrows from a bow that may pierce the clouds and ascend Heaven it self Let us come as the [b] Psal 57.7 108.1 25.1 Psalmist with prepared and fixed hearts the Soul cordially joyning with the tongue and the Spirit directing the lips in our prayers and praises holy heavenly and inflamed affections supposing still the matter according to Gods will my Soul for yours the Holy God will never charge you with a sinful Battology or vain repititions neither Heathenish babling nor Popish Polylogy By this time I suppose ye see it proved that that prohibition of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be extended to this Liturgy nor is this Liturgy upon the account of any repetitions whatsoever it seems repugnant to the Rules of the Gospel CHAP. VI. 2. Another exception answered and the Interlocutions Responsals and Alternate Reading Justified Sect. 1 Except 2 ANother great exception is against the Interlocutions or The Repetitions and Responsals of the Clark and People and the Alternate Reading of the Psalmes and Hymnes and this exception is built upon these two foundations 1. Non-edification [a] Account of proceed the 3d. gener except That they cause a confused murmur in the Congregation whereby what is read is lesse intelligible and therefore unedifiing 2. The seeming repugnancy to the Sacred Rule because The Minister is appointed for the people in all the publick services appertaining to God The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Sect. 2 Answ 1. To answer this charge I shall first examine the latter part for we will first see our
That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and very improperly said that they should confess his praise and not speak sc Not inspeaking but in dying But I answer 1. For this latter expression though it be Catachrestical Answ Sect. 7. and figurative yet it is as frequent usual and plain as it is Rhetorical and not at all strange even to vulgar capacities and the meanest conceptions among whom no word is more common than this (q) Fortùs loquitur vita quam lingua Actions speak louder than words Actions being indeed (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanswerable arguments as Asian in the Poet pleading for Achilles Armour thought this enough to oppose to the flourishes of words and subtilty of Vlisses Quid verbis opus est tentemur Agendo And agreeable to this is that which as I remember I have some where read in the Book of Martyrs of a good Woman who thought this enough to reply to the Popish Persecutors I cannot dispute for my Religion but I can Die Without doubt Dying was a more unquestionable confession and Profession of faith than all her words could shew forth This I know comes not fully up to the case of the Bimuli these Murdered children who were purely passive and knew not why they suffered and therefore Death could not be their choice but I only mentioned these passages to justifie the expression of Not in speaking but in Dying Sect. 8 2. As to the particular Case That they were Martyrs or Witnesses c. though they knew it not nor could by their death intend to give any such testimony may well be affirmed if we consider the cause of that their death which was as to the Murderer purely the sake and interest of Jesus Christ For Herod bad heard by the Wise men of a Child born the (s) Mat. 2.2 3. King of the Jews as indeed this Child was of the Royal line of the Seed of David He that knew himself a stranger and placed on the Throne only by the Roman power began to suspect his own standing 〈◊〉 he could not be secure should the Jews have another King in bâ—ing To prevent this danger and secure himself against these fears He commands these Wise men to find out the Child pretending only (t) Mat. 2.7 8. that he might worship him They find the Child they worship and (u) Mat. 2.9 present him with several gifts But God (x) Vers 12. to prevent the malice of Hered sends those Wise men another way Herod being frustrate of his hopes that he might be sure not to miss this Child but strike sure sends out and (z) Vers 16. slayeth all the children of Bethlehem where Christ was born and he supposed he yet was of two years old and under that slaying all he might be sure of him also whose death he principally designed It is true These Children knew not upon what account they suffered but had it not been upon notice of Christs Birth the King not in a Temporal but Spiritual Kingdom of Israel they had not suffered That wheresoever this Story shall be heard of the Death of these Innocents there also shall the cause be known there will be an infallible Testimony of the Birth of Jesus Christ who was sent from God the Father to be the Redeemer of the world and to save his Chosen Thus did the Providence of God order it that though not by the mouths as it is in the (a) Psal 8.2 Psalms and verified also upon another occasion in the (b) Mat. 21.16 Gespel yet by the Death of these Babes and Sucklings he did perfect his praise those who knew it not being made real Martyrs their Death attesting the Birth of the Saviour of the world and the King of the Church 4. The next is Sect. 9. Coll. for the first day of Lent the Collect for the first day of Lent viz. this Almighty and everlasting God which hatest nothing that thou hast made and dost forgive the sins of all them that be penitent create and make in us new and contrite hearts that we worthily lamenting our sins and knowledging our wretchedness may obtain of thee the God of all Mercy perfect Remission and Forgiveness through Jesus Christ I have examined this Collect word by word Answ Sect. 10. both for matter and phrase with the best eyes and judgement that I have and yet I must seriously profess I cannot see what that one thing possibly should be that may be thought needful to be altered The Doctrine concerning God is every way sound clearly expressed and perfectly agreeable to the Holy Scriptures magnifying the rich Goodness of God who made all things (c) Gen. 1.31 very Good and therefore can hate nothing which was the works of his hands and though now he do justly hate those persons which by sin and rebellion have made themselves other than God made them yet upon their true Repentance (d) Isa 55.7 Hos 14.1 2 3 4. is ready to pardon them and to love them again And upon this the Petitions inferred and enforced are proper for our present condition and perpetually necessary for us while we are short of Perfection for New and Contrite hearts sincere Repentance that we may be in the way the only infallible way to Pardon and Peace through Jesus Christ What is here which doth in any thing cross the Evangelical Doctrine What is not suitable to the Scripture Pattern What is asked which is not the matter of the Command and the Promise of God What is there which we are not bound to ask every day who are taught to beg (e) Luk. 11.3 4. Remission of sins as oft as our Dayly Bread If it be to be asked and this Petition sent up every day upon what account it should be unfit or unseasonable that day I cannot imagine And at a time of Fasting and Abstinence let the Lent be esteemed but a Civil Constitution of which I shall speak more God willing in my next Part for the Church to teach us the Practice of Mortification and Repentance and to suit our Prayers to such duties cannot but be seasonable and proper following herein the example of Christ and his Apostles from Temporal occurrents if the Lent be deemed no more to teach and press spiritual duties as many instances might be given were it needful in a matter so common and obvious in the Holy writings 5. Sect. 11. Coll for the fourth Sunday after Easter The Collect for the fourth Sunday after Easter is this Almighty God which dost make the minds of all faithful men to be of one will grant unto thy people that they may love the thing that thou commandest and desire that which thou dost promise that among the sundry and manifold changes of the world our hearts may surely there be fixed whereas true joyes are to be found through Jesus Christ our Lord. There is but one thing in this Answ Sect. 12. which
beg what otherwise by reason of our unworthiness we durst not presume to do These things I think are abundantly sufficient to clear these two Collects from those exceptions which are laid against them I go on to 9. The next excepted against which is the Collect for St. Lukes day Sect. 30. Collect for St. Lukes day Almighty God which calledst Luke the Physitian whose praise is in the Gospel to be a Physitian of the soul May it please thee by the wholsome medicines of his Doctrine t heal all the diseases of our souls through thy Son Jesus Christ c. I cannot easily make a rational conjecture Answ what should in this short prayer be such a matter of scruple or just ground of offence but that it may well stand and be used as it is composed without alteration For these three things I think will readily appear and be evident to any considering man Sect. 31 1. Sirs and lusts are the diseases of the soul Hence are they in Scripture set forth under the notion of wounds 1. Bruises rottennesse corruptions and putrefactions The wounds by sin made in the conscience are as the (m) Psal 51.8 breaking of the bones and the comforting absolving or restoring the penitent is as the (n) Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxata membra in locum suum restituite A Chirugis tractum setting of a dislocated member or the binding up a broken joynt Pride of heart is as an unnatural tumor or swelling in the flesh Malice and Hatred as a blood-shot eye Envy as the corroding or eating out of the heart and liver Lust as a Pearle in the eye upon what account there is an emphatical elligancy in the Apostle describing the filthinesse of those impure Hereticks probably the Gnosticks of whom he saith (o) 2 Pet. 2.14 They have eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full not of adultery as our version hath it but of an adulteress We may know that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks is used to signifie both a Virgin and the Pupilla or Apple of the eye to this the Apostle seems to allude They have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Virgin but an Harlot there their lusts being as dear to them as the Apple of the eye But this by the way The Book would swell too big should I in every particular parallel our sins and diseases in a word sin it self all sin is as the fretting Leprosie that runs from the crown of the head to the sole of the foot and maketh rottennesse enter into the bones the whole head sick and the whole heart faint Yea and all these diseases are certainly mortal if by the mercy of God some means and remedy be not timely applyed for the recovering and saving the sin-sick soul Sect. 32 But is there no Balm in Gilead Is there no Physitian there yes doubtlesse there is both a Medicine and Physitians to administer it The most Gracious God (p) 2 Pet. 3.9 who is not willing that any should perish yea who hath sworn (q) Ezek. 33.11 that he desires not the death of a sinner who would not that that choyce piece of his own worship Man should miscarry for want of help hath provided the Medicine and given him an able and skilful Physician also And now Sect. 33 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General or Vniversal Medicine is only the Blood of Jesus Christ But the particular manner of administration the several wayes of application of this for the particular relief of the sick soul we have in the doctrine and Word of God The Scriptures are that divine Pharmacopoea that choyce Dispensatory according to whose rules are all Medicines to be made up There are those precious Receipts which the soul may take and live There as in a skilful Apothecaries shop we may find (r) Efficax contra omne vulnus unguentum salatiferum contra omne venenum antidetum salubre contra omnem dolorem remedium Grost Lincoln in Ocul Moral approved ointments for every wound a soveraign antidete against every poyson a saving remedy for every malady In these may (s) In Scripturâ sacrâ invenit ignorans quod discat contumax quod timeat laborans praemia pusillanimis solatia Id. ibid. the ignorant find what to learn the perverse and stubborn what may humble him and make him fear the conscientious working and labouring Christian be encouraged by rewards the faint drooping and weak dejected soul be supported by comforts This heavenly Word being given both for food Milk (t) 1 Cor. 3.2 1 Pet. 2.2 Hebr. 5.13 14. for babes and strong meat for those of age and for Physick also like the tree mentioned in the Apocalypses (u) Rev. 22.2 whose fruit is good for food and whose leaves are for the healing of the Nations Here we find a word that searcheth the secret lusts and pierceth into the inward parts of the belly (x) 1 Cor. 14.25 Laying open the secrets and (y) Hebr. 4.12 discerning the thoughts and intents of the heart Here are Corrosives to eat out the proud flesh Purgatives to cleanse pollutions sacred considerations to abate the pride to aswage the malice check the ambition shame the covetousnesse and to destroy the lusts of men Choise cordials to comfort the afflicted to revive the drooping spirit and to bind up the broken heart oyle and wine to the wounded conscience 3. The Physitians to apply these remedies and dispense these medicines for cure of the soul are under Christ the Ministers of the Gospel the Dispensers of this word The Prophets Apostles Evangelists Pastors Teachers c. As Christ only is (z) 1 Pet. 2.25 5.4 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd and Bishop of our souls and yet these are (a) Acts 20.28 Bishops and Shepherds under him So He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Physitian yet under him are we Physitians also To Vs he commends the care of the Flock and souls to administer the prescribed remedies but He only performs the cure The care is ours the cure Gods We are means to heal by the Word of God by theDoctrine of Christ that we preach This is all that is meant by that passage in this Collect. The wholsome medicines of His (b) As before The Doctrine of John see Sect. 2. Lukes Doctrine not a Doctrine of his own but of Christ in his mouth which he preached And the very same may be said of any of all the Ministers of the Gospel who preach the Doctrine of Christ These Doctrines are medicines for the soul serving to reprove convince rebuke exhort to cleanse enlighten comfort save and this according to the order of God himself (b) 1 Cor. 1.21 Whom it hath pleased by the foolishnesse of preaching to save them that believe So that there is nothing now in this short Collect but is sound and good
Hom. 3 4 5 6 8 27 28 29 31 c. Et Conc. 3. de lazar Hom. 2. 5. in Math. Hom. 10. in Joan Hom. 5. 6. ad Pop. Ant. Hom. 9. in Ep. ad Coloss Aug. in Joh. Tract 9.16 21 29 35 37 50. De verb. Dom. in Evang. serm 15. De verb. Apost Ser. 5 6. Possidon in vitâ Aug. cap. 21 c. Orig. Hom. 6. in Levit. Concil Carth. 4. Can. 2. Concil Antioch Can. 17 18. Concil Tolet. 3. Can. 7. Concil Mogun Can. 25 c. Ball hath well observed and gathered together very many Testimonies of Antiquity to prove it The abetters maintainers and in part devisers of stinted Liturgies have been and for ever will be Renowned in the Church of God for their constant continual and unwearied pains and industry in preaching the Gospel It is a thing not oriously known and confessed that Cyprian Ambrose Chrysostom and Augustine did all of them allow and approve Some of them devise stinted Forms of Liturgies And yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared to them Of their learning and zeal it is needless to say any thing for three of them there is plentiful Testimony that they preached every day in the week and year at least once or twice without fail Ye have heard yesterday ye shall hear to morrow is common in their Tractates and Homilies Augustine even to the extremity of his sickness preached the Word of God in his Church chearfully and boldly with a sound mind and without intermission at all The like diligence is noted in others who lived before and about those Times in all which a stinted Liturgy was in use Considering then I say this practice of the Ancients the use of a Liturgy can be no Argument of and considering the strict injunctions of Councels for Sedulity in preaching exhorting instructing the people even when they required also the use of a Liturgy this can be no plea for or means to make an idle Ministry 3. Sect. 7 But indeed it is Conscience of the Duty that lieth upon us to conform to the Laws that oblige us and really and cordially to consult the benefit and edification of the people under our charge that doth engage us the use of this established Form wherein there being nothing sinful to be complied with no part of it evil or unlawful in it self certainly it cannot become unlawful by being commanded for what is lawful to be done without a command cannot be made sinful by a command unless obedience it self should be made a sin and nothing in this matter should be sinful but to obey Authority And I judge that to those who understand the nature of a Law and the obligation it hath upon Conscience that which before was only lawful now having the Fiat from Authority becomes a Duty CHAP. XI The People exhorted to Charity and Obedience and attendance of the Publick Prayers of the Church Sect. 1 WE have seen what may engage Ministers to the use of this Book of Common Prayer let it not be accounted impertinent if I now adde a few words to the People For in deed the greatest noise in the world is made by the Popular clamour and those are readiest to except against this Book who neither understand where it is faulty nor are able to judge nor have ever seriously considered the Form the Matter Necessity or Conveniency and Expediency of it It is from such peoples mouths that those Vollies of reproaches and blackest slanders of Vngodly Superstitious men Idle and Idol Shepherds Dumb dogs c. are poured forth upon those Ministers who conscientiously conform to the use of this Liturgy though they are otherwise as Holy Humble and Charitable in their lives as able learned faithful and painful diligent Preachers as any They are such people who frowardly forsake their own Pastors though never so able only because of the Liturgy and run after those only who use it not or when they have not opportunity to hear from any other either wholly forsake the assemblies for the Liturgies sake or else will not present themselves there till the time of this service be past Too many thus forsaking their own mercies because they are not dispensed their own way and I do heartily wish it be not in some at least to follow after lying vanities as these two are by the (a) Jonas 2 8. Prophet joyned together I appeal to the Consciences of all that fear God in the Land whether these Sallies of intemperance these virulent violences of unruly tongues these dividing carriages can be judged or rationally deemed the fruits of a gracious heart or that temper of spirit which the Gospel requireth or agreeable to those wayes of peace and piety that Purity and Unity which our Lord Jesus hath so expressly engaged all his Disciples to walk in Sect. 2 Let me seriously intreat them to remember that these carriages as they are contrary to the wayes of the Gospel so are they also to the sentiments even of the sober old Non-conformists who have both ordinarily used this Book themselves in the Publick Administrations maintaining still Peace and Unity with those of a different judgment and as (b) See above chap. 10. before was shewen condemned as the voluntary Separation upon pretence of faults in the Liturgy of people from the Publick assemblies so their negligent frequenting of these Publick Prayers And really to a considering Christian the same arguments which do engage us to use this Form should have a force and efficacy upon the spirits of the people to these three effects 1. Sect. 3 To engage them to charity in their opinions and censures of us Let none be so wicked as to call so uncharitable as to judge all those men Vngodly Formal Superstitious c. who conform themselves to the established Lawes in the publick worship when they have such obligations upon their consciences even from God to do so and their hearts may be as without doubt many are and it is only their own fault if they be not lifted up to God in these offices with holy zeal and fervency with a lively Faith and Hope in true Contrition and brokennesse of spirit with enflamed affections and with as much devotion as any else in any other way of worship whatsoever The miscarriages of some particular persons must not lay an aspersion or reproach upon that service which they and all others are obliged to use any more than as great personal miscarriages of some of another perswasion can prove the sinfulnesse of their perswasions (c) Mat. 18.7 Luke 17.1 2 Cor. 11.9 Scandals will arise and all sides will afford matter enough such is the corruption of men in this world yet indeed no scandal is like to that of sideing (d) 1 Cor. 3.3 4. 16.1 v. 12 13. making parties and factions in the Church one saith I am of this way another I am of
such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
to preserve the honour of their memories to worship God alone to praise him for his mercies to his Church by them to be quickened by their zeal constancy and piety to the same actions and be encouraged to keep close to the Faith of Christ and wayes of the Gospell when we see it is no untrodden path but such as those so many Holy Heavenly Devout and Learned men have not been ashamed of but gloried in And I am informed by one whom I dare credit now I hope with God that it was an expression of that Great Vsher the late learned Primate of Ireland that were the Feastivals of the Church of England all well observed and understood this alone would be a sufficient Catechisme to instruct any in all the Fundamentals and Principles of the Christian Religion And in none of all this is any thing of a contrariety to the holy Scriptures nothing that can be accounted sin to do and how it should be made a sin by being commanded which without sin we might do if not commanded is such a riddle as I could yet never understand and will be a paradox to any rationall considering man 2. § 21 We have not only a non-repugnancy but a Warrant also from the Scriptures in the example and practice of Christ himselfe who kept the i Joh. 10.22 Feast of the Dedication of the Temple which was evidently not of Divine for we read of no Feast either appointed by Solomon for the Building nor by Nehemia for the Restoring of the Temple but purely of Ecclesiasticall constitution for k Macch. 4.36 60. the cleansing and Repairing the Sanctuary after the victory obtained by Judas Macchabeus And whether that of the Apostle may not referre to the Paschall or Easter solemnity I define not but submit it to the judgment of the Learned when he saith that l 1 Cor. 5.7 8. Christ our passeover is Sacrificed for us and then inferreth therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the Feast or keep holy day and goes on to shew how not with the old leaven of malice but in sincerity and truth § 22 And in the very next age we find the great contentions about the day whether upon the full Moone according to the Jewish order what day soever it was or upon the Lords day following both sides pleading m Cent. Magd. Cent. 1. l. 2. c. 6. De Festu in Irenaeo Eusebio the practice of some of the Apostles for each way which clearely proves the observation of such a Feast in which also we find by the same Authors n Cent. Magd. Cent. 2. c. 6. de Festis ex Theoph. Caesan Epist Paschali the celebration of the Nativity of Christ upon the 25th day of December Further also say they It is clear out of Eusebius that the Christians under the Antonini Emperours of that time also were wont to celebrate the memories of the Saints who had been Martyrs and kept their annuall meetings and * Eundem morem apud Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conventions at their sepulchers not out of superstition to worship them but gathering together with exultations and joy to celebrate their birth both to preserve their memory †and to stirre up others in succeeding generations to such exercises and preparations § 23 In the after-ages testimonies would be numerous the Orations of Nazianzen on the birth-day of Christ ‖ Naz. Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they called sometimes Theophania sometimes Epiphania i. e. the Appearance of Good in the flesh to be the Saviour of the world The Sermons and Homilies of Basil Eusebius Emissens on those dayes to which adde the hymns and Psalmes made in the Syrian tongue by Ephrem and those sung at the solemne Feasts of the Martyrs these are full evidences of such Festivals in that age Here we find Saint Austin intermitting his ordinary course of reading and expounding the Scriptures upon o Quia nunc interposita est solenitas sanctorum dierum quibus certus ex Evangelio Lectiones oportet recitari Aug. Tract in ep Johan prxf the intervention if such an holy day which had its proper lesson And his very reproving the people p Sunt forte hodiè multi qui propter solennitatem diei non propter audiendum sermonem venerunt Aug. Tract 8. in Johan who came not for the word but for the day sake evinceth the observation of such a day but to multiply testimonies of the practice of this and the following ages would be to light a Torch to the Sun § 24 3. Such a celebration I never yet saw proved unlawfull yea we all confesse a power in the Magistrate or Church to appoint daies of solemne thanksgiving to God for all his mercies and we obey we keep an anniversary day of rejoycing and thanksgiving in acts of holyworship to God for our deliverence from the Powder plot for the never to be forgotten miraculous Restitution of his Sacred Majesty and we judg this no sin yea a duty And shall the like services be a sin to be attended upon when commanded by the same Authority on these other Feasts shall we meet for acts of worship and praise for temporall mercies and is it unlawfull to meet and keep annual memorials of the greatest and highest the blessings which we receive by the Incarnation Passion Resurrection and Ascension of the Son of God Is it lawfull to meet and praise God every day for these mercies and shall it be unlawfull upon such dayes onely because they are commanded § 25 And in a great measure we have a full consent in these things q Baâ—ter five Disput ditsp 5. c. 2. §. 46. viz. thus far that for such dayes as are appointed upon some emergent occasions that arose since the Scripture was endited there is no more question whether the Magistrate may command them then whether a Fast or thanksgiving day may be commanded c. Yea for Saints and Martyrs dayes we have consent enough r Bax. ibid. no scruple to keep a day in remembrance of any eminent servant of Christ or Martyr to praise God for their Doctrine or example and honour their memoriall And if this be yeelded why should we scruple those other solemnities on the honour of Christ as memorials of and to blesse God for those rich mercies which we have received through him Some time for Gods worship saith the same Å¿ Baxt. ibid. Author besides the Lords day must be appointed and God having not told us which the Magistrate may on fit occasions And that these are fit accasions I see not why it should be questioned 1. §. 26. Object I know what is the main thing objected viz. though where the occasion of the day was not existent when the Scripture was writen and therefore the Scripture could provide nothing concerning it it is lawfull for the Church or Magistrates to appoint